38 CEYLON BRANCH — ROYAL ASIATIC SOCIETY, 



ti'ing from the world becomes a recluse. Being thus a 

 houseless priest, he subjects his passions, and being con- 

 stant and persevering in the practice of virtue, by profound 

 and correct meditation he attains that mental tranquillity 

 by which he remembers his immediately previous state of 

 existence, but nothing prior to that. He therefore says, 

 Those illustrious Gods whose minds are uncorrupted, do 

 not spent a long time in mutual irritation ; and not spend- 

 ing a long time in mutual irritation their minds are not evil 

 disposed towards each other ; and not being evil affected 

 towards each other their bodies do not become weak neither 

 do their minds become imbecile. These Gods do not mi- 

 grate from that state, but are ever during, immutable, eter- 

 nal, and remain for ever unchangeably the same. But our 

 minds were corrupted, and we spent a long time in mutual 

 irritation ; we became ill-affected towards each other ; our 

 bodies became weak and our minds imbecile, and we trans- 

 migrated from that state of existence. We are imperma- 

 nent, mutable, short lived, and being subject to transmi- 

 gration have been born here. This Priests is the third 

 reason why some Samanas and Bramins hold the eternal 

 existence of some things but not of others, and teach con- 

 cerning the soul and the world that some beings are eternal 

 and others not eternal. 



Fourthly, upon what principle and for what reason do 

 some Samanas and Bramins hold the eternal existence of 

 some things but not of others, and teach concerning the 

 soul and the world, that some things are eternal and that 

 others are not eternal. Priests, there are some Samanas 

 and Bramins who are reasoners and enquirers : such an one 

 by a course of reasoning and investigation forms his opinion 

 and says, This self (a) which is named the eye, the ear, 

 the nose, the tongue, the body, is impermanent, mutable, 

 is not eternal, but is subject to continued change : but this 

 self which is named Mind, or Intellect, or Consciousness (5) 

 is ever during, immutable, eternal, and remains unchange- 

 ably the same. This Priests is the fourth reason why some 

 Samanas and Bramins hold the eternal existence of some 

 things but not of others, and teach concerning the soul and 

 the world that some things are eternal and other things are 

 not eternal. 



Priests, these Samanas and Bramins hold the* eternal ex- 

 fa) epssao atta, the self, the I, the existing individual. 



(b) t)t2fs>&5&§v ©<s>25D3^€b §^^<s5ro<si?9€b chitantiwa manoti- 

 w a w i n n v a 1 1 an t i w a . 



